Pub Date : 2022-04-03DOI: 10.1080/21567689.2022.2091548
Stephen D’Arcy
ABSTRACT Gottlob Frege (1848-1925) has been called ‘the undisputed father of analytic philosophy’ and ‘the most important logician since Aristotle.’ Even if his impact on philosophy were to extend no further than his decisive influence on leading early twentieth-century thinkers of the stature of Bertrand Russell, Ludwig Wittgenstein and Rudolf Carnap, that alone would assure him a notable place in the history of modern philosophy. Nevertheless, there are other areas of Frege’s intellectual activity that have largely escaped the attention of his commentators. One of these is his seldom-noticed attempt late in life to write about political theology. In this reconstruction of Frege’s view, based on a context-sensitive close reading of his fragmentary writing on theology, I document Frege’s commitment to a highly politicized conception of theology’s public role. This conception is infused with the ideology of Germany’s Far-Right völkisch (pan-German ethnic-nationalist) movement and steeped in the political strife of early Weimar-era Germany. Frege’s interest in theology was evidently rooted not so much in conventionally spiritual concerns as in the decidedly innerweltlich desire to help turn the tide in German politics in favor of the ultranationalist Far Right. His theology was, accordingly, a political theology of völkisch, antisemitic, and anti-socialist nationalism.
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Pub Date : 2022-04-03DOI: 10.1080/21567689.2022.2084010
Brooke Schedneck
much interest to scholars working in different traditions. The typology of different conceptualizations of religious identities, newly-developed notion of ‘religio-ethnic identity,’ detailed ethnographic accounts of micro-level processes of identity formation, and historical and institutional analyses of meso-level dynamics will all offer valuable insights to scholars working on the role of ethnicity and religion in conflict settings. Those working in social movements tradition will also find the book much useful since conflict and identity formation are central topics for this literature. Scholars of Kurdish politics in Turkey and the Middle East, on the other hand, will highly benefit from Türkmen’s detailed analyses of Kurdish religious identities and historical trajectory of religious politics in Kurdistan. One of the indicators of high-quality work is that it ultimately leaves us with many intriguing questions to pursue further. Türkmen also delivers here very well. Some of the possible future research questions are already touched upon in the conclusion. For example, Türkmen says that scholars can look at the Basque conflict to explore the role of Catholic religious elites or Catholicism’s understanding of ethnicity. This comparison would help moving towards a more generalizable theory of identity formation. Another potential avenue for research is studying the formation of religious and ethnic identities in different parts of Kurdistan to see if Türkmen’s typology emerging from Kurdistan-Turkey also applies to other parts. Although Türkmen stops with these two avenues, there are other doors opened by the book. For example, one can take her point about Catholicism further to investigate whether conceptualizing ethnicity as God-given is something specific to Islam; whether other religions including non-Abrahamic ones have anything similar; and what type of religious articulations can lend themselves to shaping the relationship between ethnicity and religion. Similarly, one can build upon Türkmen’s work to investigate how the power relations in Turkey beyond the religious field bear upon the different combinations of ethnic and religious identities as well as the role of religion in the conflict. These and similar questions make Türkmen’s book a valuable source to be consulted by a wide range of scholars.
{"title":"Buying Buddha, Selling Rumi: orientalism and the mystical marketplace","authors":"Brooke Schedneck","doi":"10.1080/21567689.2022.2084010","DOIUrl":"https://doi.org/10.1080/21567689.2022.2084010","url":null,"abstract":"much interest to scholars working in different traditions. The typology of different conceptualizations of religious identities, newly-developed notion of ‘religio-ethnic identity,’ detailed ethnographic accounts of micro-level processes of identity formation, and historical and institutional analyses of meso-level dynamics will all offer valuable insights to scholars working on the role of ethnicity and religion in conflict settings. Those working in social movements tradition will also find the book much useful since conflict and identity formation are central topics for this literature. Scholars of Kurdish politics in Turkey and the Middle East, on the other hand, will highly benefit from Türkmen’s detailed analyses of Kurdish religious identities and historical trajectory of religious politics in Kurdistan. One of the indicators of high-quality work is that it ultimately leaves us with many intriguing questions to pursue further. Türkmen also delivers here very well. Some of the possible future research questions are already touched upon in the conclusion. For example, Türkmen says that scholars can look at the Basque conflict to explore the role of Catholic religious elites or Catholicism’s understanding of ethnicity. This comparison would help moving towards a more generalizable theory of identity formation. Another potential avenue for research is studying the formation of religious and ethnic identities in different parts of Kurdistan to see if Türkmen’s typology emerging from Kurdistan-Turkey also applies to other parts. Although Türkmen stops with these two avenues, there are other doors opened by the book. For example, one can take her point about Catholicism further to investigate whether conceptualizing ethnicity as God-given is something specific to Islam; whether other religions including non-Abrahamic ones have anything similar; and what type of religious articulations can lend themselves to shaping the relationship between ethnicity and religion. Similarly, one can build upon Türkmen’s work to investigate how the power relations in Turkey beyond the religious field bear upon the different combinations of ethnic and religious identities as well as the role of religion in the conflict. These and similar questions make Türkmen’s book a valuable source to be consulted by a wide range of scholars.","PeriodicalId":44955,"journal":{"name":"Politics Religion & Ideology","volume":"7 4","pages":"253 - 255"},"PeriodicalIF":1.8,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72475828","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-03DOI: 10.1080/21567689.2022.2083779
Andrew F. March
ically held in Christ’s hands’ (p. 127). Even though this space is private, in the sense that it is not part of the street culture of visual media that much of the book focuses on, it still exists as part of the ‘visibility contest’ that reflects the insecurities, fears, and anxieties of the Indonesian Christian population in Ambon (p. 130). Throughout this book, there is an emphasis on visual culture that is focused on painting, clothing (expressing religious themes), and other objects in the category of material religion. The paintings provide a sense of comfort, and on occasion are considered ‘sacred, efficacious presences’ (p. 119). Spyer also includes religious objects that provide protective power for both Christians and Muslims. In a sense, these are examples of how both religious communities see the power of their religion invested in material objects. Miniature Bibles and Qur’ans, amulets, and even the rosaries adopted by Protestants from Catholics were used to provide safety in times of peril. In one case, a miniature Bible took a bullet for a man who wore it nestled against his chest (p. 187). Orphaned Landscapes begins and ends with the symbol of a family ripped apart by conflict. The symbol of the Indonesian leader as the father of the nation is challenged by the sense of abandonment felt by Protestant communities who felt orphaned, left with ‘feelings of insecurity, vulnerability, and general disorientation’ (p. 23). As Spyer notes, the child is victimized by conflict, and serves an important role in various Indonesian political campaigns, both Christian and Islamic, both in promoting conflict and, as she discusses at the end of the book, in working to end to conflict. The orphaned community includes the child who is in a perilous situation, needing protection by one group or another. The child is often centred in the visual culture explored in this study. When Christ is ‘overlooking the conflict’ (p. 76), he is offering his protection to the most vulnerable. As Spyer notes, ‘what mattered most was the connection between violence and the figure of the child,’ which could be ‘mobilized for quite different ends’ (p. 50). In the final chapter of the book, Spyer shows how in the media surrounding reconciliation work, the child is often presented as the reason for peace and reconciliation. Here, too, Spyer shows how visual media are used to provide messaging to a population that has chosen to live together, ‘provoking peace’ (p. 191) after a period of violence and terror for both Indonesia’s Christians and Muslims. Orphaned Landscapes is an important study of the topics of violence, religion, and visual discourse that deserves our attention.
{"title":"Islam, Liberalism, and Ontology: A Critical Re-evaluation","authors":"Andrew F. March","doi":"10.1080/21567689.2022.2083779","DOIUrl":"https://doi.org/10.1080/21567689.2022.2083779","url":null,"abstract":"ically held in Christ’s hands’ (p. 127). Even though this space is private, in the sense that it is not part of the street culture of visual media that much of the book focuses on, it still exists as part of the ‘visibility contest’ that reflects the insecurities, fears, and anxieties of the Indonesian Christian population in Ambon (p. 130). Throughout this book, there is an emphasis on visual culture that is focused on painting, clothing (expressing religious themes), and other objects in the category of material religion. The paintings provide a sense of comfort, and on occasion are considered ‘sacred, efficacious presences’ (p. 119). Spyer also includes religious objects that provide protective power for both Christians and Muslims. In a sense, these are examples of how both religious communities see the power of their religion invested in material objects. Miniature Bibles and Qur’ans, amulets, and even the rosaries adopted by Protestants from Catholics were used to provide safety in times of peril. In one case, a miniature Bible took a bullet for a man who wore it nestled against his chest (p. 187). Orphaned Landscapes begins and ends with the symbol of a family ripped apart by conflict. The symbol of the Indonesian leader as the father of the nation is challenged by the sense of abandonment felt by Protestant communities who felt orphaned, left with ‘feelings of insecurity, vulnerability, and general disorientation’ (p. 23). As Spyer notes, the child is victimized by conflict, and serves an important role in various Indonesian political campaigns, both Christian and Islamic, both in promoting conflict and, as she discusses at the end of the book, in working to end to conflict. The orphaned community includes the child who is in a perilous situation, needing protection by one group or another. The child is often centred in the visual culture explored in this study. When Christ is ‘overlooking the conflict’ (p. 76), he is offering his protection to the most vulnerable. As Spyer notes, ‘what mattered most was the connection between violence and the figure of the child,’ which could be ‘mobilized for quite different ends’ (p. 50). In the final chapter of the book, Spyer shows how in the media surrounding reconciliation work, the child is often presented as the reason for peace and reconciliation. Here, too, Spyer shows how visual media are used to provide messaging to a population that has chosen to live together, ‘provoking peace’ (p. 191) after a period of violence and terror for both Indonesia’s Christians and Muslims. Orphaned Landscapes is an important study of the topics of violence, religion, and visual discourse that deserves our attention.","PeriodicalId":44955,"journal":{"name":"Politics Religion & Ideology","volume":"6 1","pages":"246 - 248"},"PeriodicalIF":1.8,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79186394","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-03DOI: 10.1080/21567689.2022.2091082
Donald A. Crosby (Emeritus)
{"title":"Nature’s Sacrament: The Epic of Evolution and a Theology of Sacramental Ecology","authors":"Donald A. Crosby (Emeritus)","doi":"10.1080/21567689.2022.2091082","DOIUrl":"https://doi.org/10.1080/21567689.2022.2091082","url":null,"abstract":"","PeriodicalId":44955,"journal":{"name":"Politics Religion & Ideology","volume":"108 1","pages":"255 - 257"},"PeriodicalIF":1.8,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79187512","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-03DOI: 10.1080/21567689.2022.2091223
Giovanni Patriarca
l volume in analisi muove dal riconoscimento del fatto che i movimenti migratori, dato irreversibile del mondo contemporaneo, hanno messo in discussione ed in alcuni casi specifici ampiamente superato il modello ottocentesco dello Stato-Nazione, e prefigurato piuttosto la presenza normale, nel medesimo territorio, di comunità riconosciutesi come tali, e pertanto intenzionate a far valere, rispetto alla maggioranza, differenze di ordine culturale, giuridico e religioso. Complessivamente tali differenze chiamano in causa sia la Forma di Stato – «intesa come assetto dei rapporti fra governanti e governati» che la Forma di Governo (p. 20), con i relativi meccanismi costituzionali. Laddove la tradizione giuridica dello Stato liberale ha sempre teso piuttosto alla garanzia dei diritti individuali (p. 27), una processualità tanto complessa pone la necessità, in termini più espliciti e urgenti che in passato, della definizione e della tutela di diritti collettivi in capo a tali comunità: di diritti, cioè, riconosciuti «a una entità, con un nome collettivo, che, pur indicando una pluralità, è concepita organicamente (almeno sotto il profilo etico) come dotata di una volontà unitaria e costante, sempre esprimibile e riconoscibile» (p. 27). Più ampiamente, inoltre, il problema è quello della messa a punto di riconoscibili strategie giuridiche e politiche atte a garantire, nella pluralità, una convivenza quanto più possibile priva di conflitti. Questo, naturalmente, in riferimento esclusivo a ben delimitati campi di applicazione, ed entro i limiti invalicabili degli ordinamenti democratici e dei principi non negoziabili che questi ultimi intendono esprimere e tutelare. Ciò sollecita innanzitutto la necessita di una ricognizione e di una critica dei modelli teorici di integrazione fra culture, concepiti e più o meno coerentemente applicati nel mondo occidentale nei tempi recenti. È questa una analisi che viene affrontata fin dalle prima pagine del volume in analisi, ma che ritorna insistentemente, più volte ripresa, argomentata e precisata, in tutto il corso del lavoro. Essa costituisce, in effetti, un appuntamento teorico di primaria importanza, che giustifica e sostiene le considerazioni via via introdotte nei casi specifici. Nella prospettiva adottata dall’Autore che si avvale positivamente di saperi collaterali, ed in particolare dei contributi che la sociologia, l’antropologia e la storia sono andate elaborando in tema di immigrazioni, minoranze e problemi identitari occorre innanzitutto prendere le
{"title":"La shari’a in Occidente. Giurisdizioni e diritto islamico: Regno Unito, Canada e Stati Uniti d’America","authors":"Giovanni Patriarca","doi":"10.1080/21567689.2022.2091223","DOIUrl":"https://doi.org/10.1080/21567689.2022.2091223","url":null,"abstract":"l volume in analisi muove dal riconoscimento del fatto che i movimenti migratori, dato irreversibile del mondo contemporaneo, hanno messo in discussione ed in alcuni casi specifici ampiamente superato il modello ottocentesco dello Stato-Nazione, e prefigurato piuttosto la presenza normale, nel medesimo territorio, di comunità riconosciutesi come tali, e pertanto intenzionate a far valere, rispetto alla maggioranza, differenze di ordine culturale, giuridico e religioso. Complessivamente tali differenze chiamano in causa sia la Forma di Stato – «intesa come assetto dei rapporti fra governanti e governati» che la Forma di Governo (p. 20), con i relativi meccanismi costituzionali. Laddove la tradizione giuridica dello Stato liberale ha sempre teso piuttosto alla garanzia dei diritti individuali (p. 27), una processualità tanto complessa pone la necessità, in termini più espliciti e urgenti che in passato, della definizione e della tutela di diritti collettivi in capo a tali comunità: di diritti, cioè, riconosciuti «a una entità, con un nome collettivo, che, pur indicando una pluralità, è concepita organicamente (almeno sotto il profilo etico) come dotata di una volontà unitaria e costante, sempre esprimibile e riconoscibile» (p. 27). Più ampiamente, inoltre, il problema è quello della messa a punto di riconoscibili strategie giuridiche e politiche atte a garantire, nella pluralità, una convivenza quanto più possibile priva di conflitti. Questo, naturalmente, in riferimento esclusivo a ben delimitati campi di applicazione, ed entro i limiti invalicabili degli ordinamenti democratici e dei principi non negoziabili che questi ultimi intendono esprimere e tutelare. Ciò sollecita innanzitutto la necessita di una ricognizione e di una critica dei modelli teorici di integrazione fra culture, concepiti e più o meno coerentemente applicati nel mondo occidentale nei tempi recenti. È questa una analisi che viene affrontata fin dalle prima pagine del volume in analisi, ma che ritorna insistentemente, più volte ripresa, argomentata e precisata, in tutto il corso del lavoro. Essa costituisce, in effetti, un appuntamento teorico di primaria importanza, che giustifica e sostiene le considerazioni via via introdotte nei casi specifici. Nella prospettiva adottata dall’Autore che si avvale positivamente di saperi collaterali, ed in particolare dei contributi che la sociologia, l’antropologia e la storia sono andate elaborando in tema di immigrazioni, minoranze e problemi identitari occorre innanzitutto prendere le","PeriodicalId":44955,"journal":{"name":"Politics Religion & Ideology","volume":"34 1","pages":"262 - 264"},"PeriodicalIF":1.8,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74547903","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-03DOI: 10.1080/21567689.2022.2090930
Shucheng Wang
ABSTRACT This article examines whether and the extent to which Chinese Marxist atheism and religious freedom exist in dualistic opposition, along with how Marxist atheism has been instantiated in the practical restrictions on religious freedom imposed by the Chinese Communist Party at the institutional level. Moreover, it develops an integrated model of Party–state–religion relations, articulating the dualistic structure of both Marxist atheism and the restricted religious freedom in China’s authoritarian context. Furthermore, it provides a nuanced analysis of the reinforcement of the dominance of Marxist atheism as a restriction on religious freedom through the integrated legalistic–political approach adopted in the revision of the Regulation on Religious Affairs in 2017, taking Protestant house churches as an illustrative example.
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Pub Date : 2022-04-03DOI: 10.1080/21567689.2022.2083785
Huseyin Rasit
{"title":"Under the Banner of Islam: Turks, Kurds, and the Limits of Religious Unity","authors":"Huseyin Rasit","doi":"10.1080/21567689.2022.2083785","DOIUrl":"https://doi.org/10.1080/21567689.2022.2083785","url":null,"abstract":"","PeriodicalId":44955,"journal":{"name":"Politics Religion & Ideology","volume":"23 1","pages":"251 - 253"},"PeriodicalIF":1.8,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82408633","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-03DOI: 10.1080/21567689.2022.2083770
Björn Alpermann
{"title":"The War on the Uyghurs: China’s Internal Campaign against a Muslim Minority","authors":"Björn Alpermann","doi":"10.1080/21567689.2022.2083770","DOIUrl":"https://doi.org/10.1080/21567689.2022.2083770","url":null,"abstract":"","PeriodicalId":44955,"journal":{"name":"Politics Religion & Ideology","volume":"5 1","pages":"243 - 244"},"PeriodicalIF":1.8,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78341596","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-03DOI: 10.1080/21567689.2022.2091084
G. Dodds
physical earth and its physical inhabitants, posing in this manner the age-old, seemingly intractable issue of spirit-body dualism. The fifth problem is how a resurrected, non-physical (at least in the earthly sense of ‘physical’) Jesus can be the Real Presence in the two material elements of the Eucharist. And the sixth seeming disparity with ecological understanding is the idea that humans, and humans alone, have the prospect of eternal or everlasting life in a supernatural, non-material heaven after their deaths. Why, out of all of the millions of evolved species on Earth, should the human species alone have this hope? This idea would seem to put them radically out of relation to the evolutionary story, undoing their claimed continuity with other evolved organisms. I do not so much claim that these six problems are unsolvable. McDuffie could perhaps convince us in a subsequent work that they can all be successfully resolved. But for the sake of the consistency and convincingness of his attempt to reconcile tradition with present ways of thinking—so essential to his alignment of Christian and ecological concerns—I think that such critical problems should have been recognized as such and addressed at least briefly in this book. Otherwise, he is open to the charge of wanting to have his cake and eat it too. His focus throughout is admittedly on the functions of the Christian tradition and what it can share with secular science in this regard, and not very much on their different metaphysical commitments. And it is extremely important for him to emphasize the sacredness of Earth and its evolutionary, ecological processes in this functional manner, seeing its currently recognizable inherent and inviolable sacredness as resulting ultimately from its creation and continual loving maintenance by God. But function and metaphysics are intimately connected in the Christian tradition, as this example makes clear, and some fundamental changes in understanding how Christianity’s traditional non-materialist metaphysics can be adapted to modern ways of thinking would seem to be required. Mere hints, suggestions, or vague appeals to mystery (34–35, 39, 49) will not suffice to make a thoroughgoing reconciliation of the Epic of Evolution with many distinctive traditional Christian beliefs go through. McDuffie’s central thesis is weakened, in my judgment, in the absence of at least brief recognition and attention to this pervasive and otherwise troublesome issue. Differences in basic worldviews should be frankly acknowledged and dealt with, not minimized or ignored.
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Pub Date : 2022-04-03DOI: 10.1080/21567689.2022.2080669
Sergiu Gherghina, Sergiu Mişcoiu
ABSTRACT The intensity and nature of ties between the Church and political parties was covered by a rich literature. However, we know relatively little about why the Church would support a newly emerged political party formed in a competitive space, in which other parties had in the past enjoyed the Church’s support. This article aims to explain why many members of the Romanian Orthodox Church campaigned for the Alliance for the Union of Romanians (AUR) in the 2020 legislative elections. Our analysis relies on 18 semi-structured interviews conducted with Orthodox priests from different parts of the country. The findings illustrate that the traditionalist priests supported the party. These priests felt cornered by the existing anti-clerical attitudes in Romanian society, declared themselves disappointed by the mainstream parties for abandoning the Church, and perceived the EU as a threat to the traditional Romanian values and way of life.
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